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Relevant bibliographies by topics / Exile (Punishment) in the Bible

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Academic literature on the topic 'Exile (Punishment) in the Bible'

Author: Grafiati

Published: 26 July 2024

Last updated: 28 July 2024

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Journal articles on the topic "Exile (Punishment) in the Bible"

1

TOEWS, CASEY. "Moral Purification in 1QS." Bulletin for Biblical Research 13, no. 1 (2003): 71–96. http://dx.doi.org/10.2307/26422780.

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Abstract In preexilic times, moral purification (the enforcement of the death penalty and כּרת, "to be cut off") held tragic and fatal consequences for the offender, as well as the nation at large, dynamically illustrated when the nation was collectively "cut off" in exile. In response to the severe punishments occasioned by moral impurity, the prophets considered a survivable alternative for moral purification in place of the harsh Pentateuchal penalties. They envisioned, metaphorically, a lustral cleansing that could wash away moral impurity. The Hebrew Bible does not provide evidence of a l

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2

Maroshi, Valery V., and Geza Horvath. "Raskolnikov’s crime and repentance in Russian and Hungarian literature of the second half of the twentieth century." Imagologiya i komparativistika, no. 18 (2022): 168–90. http://dx.doi.org/10.17223/24099554/18/9.

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The article deals with the creative reception of a complex of motifs “sin - repentance - salvation” and the hero’s moral reflections that form the basis of Crime and Punishment and Fyodor Dostoevsky’s unfulfilled plan of a book about the “Great Sinner.” We analyze the works of several Russian and Hungarian authors of the 1960s-1990s. In Victor Pelevin’s novel Chapayev and Pustota, the hero involuntarily becomes a murderer. Instead of being exiled to Siberia, he ends up in a mental hospital, which functionally serves as a replacement for Raskolnikov’s “punishment” stage - a prison sentence. Aft

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3

FINNANE, MARK, and JOHN MCGUIRE. "The Uses of Punishment and Exile." Punishment & Society 3, no. 2 (2001): 279–98. http://dx.doi.org/10.1177/14624740122228339.

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4

Brooks, Thom. "The Bible and Capital Punishment." Philosophy and Theology 22, no. 1 (2010): 279–83. http://dx.doi.org/10.5840/philtheol2010221/212.

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5

Kristanto, Billy. "Exil und religiöse Identität in einigen Kantaten von Johann Sebastian Bach." European Journal of Theology 29, no. 2 (2020): 201–20. http://dx.doi.org/10.5117/ejt2020.2.006.kris.

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Summary This article examines nine sacred cantatas by Johann Sebastian Bach which address the subject of exile and religious identity. The biblical or general theological background of the text of each selected cantata, as well as the way in which Bach set the text to music, is discussed. We can learn from Bach that, first, there should be a legitimate space to express fear and insecurity about the arrival of foreigners. Second, believers who are in exile can associate their Christian identity with the life of Jesus while inviting unbelievers to find their identity in Jesus. Third, both suffer

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6

Jančar, Drago. "Slovene Exile." Nationalities Papers 21, no. 1 (1993): 91–105. http://dx.doi.org/10.1080/00905999308408259.

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The new era of Slovene spiritual, cultural and, in a certain sense, political history, is marked by the condition of exile. The first Slovene book, printed in 1550, was written by Primož Trubar, a Protestant, emigrant and exile par excellence. Trubar and his followers translated, wrote, made plans, and worked, “for the prosperity of their homeland,” in exile; therefore, the fundamental document of Judeo-Christian civilization and culture—the Holy Bible—was translated into Slovene, in exile. Books were sent to the homeland in barrels, and young people were invited to be educated at German unive

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7

Bursell, Rupert. "Book Review: Punishment in the Bible." Theology 90, no. 736 (1987): 327–28. http://dx.doi.org/10.1177/0040571x8709000414.

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8

Pianca, Marina. "The Latin American Theatre of Exile." Theatre Research International 14, no. 2 (1989): 174–85. http://dx.doi.org/10.1017/s0307883300006143.

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It is not surprising that the ancient republics allowed the condemned to escape death through flight. Exile did not seem to them a softer sentence than death. Roman jurisprudence also called it capital punishment.

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9

Ilie Goga, Cristina. "The Transformation of Detention in Romania: From Exile to Main Punishment." International Letters of Social and Humanistic Sciences 56 (July 2015): 58–63. http://dx.doi.org/10.18052/www.scipress.com/ilshs.56.58.

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The article aims to analyze the evolution of detention on the Romanian territory, during the periods of its transformation from exile to a form of punishment, namely the Medieval and Modern Ages. We noticed that, although there was always detention as a form of restraint of the perpetrator until the application of other punishments and rarely as a form of punishment, the deprivation of liberty in prisons became, only in the eighteenth and nineteenth centuries the main form of punishment. We will initially analyze the methods of punishment used in Romanian Medieval period and the locations of d

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10

Atreya, Alok, and Samata Nepal. "Menstrual exile – a cultural punishment for Nepalese women." Medico-Legal Journal 87, no. 1 (2018): 12–13. http://dx.doi.org/10.1177/0025817218789600.

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